「角色義務」與「獨立自主」的相生相依：矯正學校青年自我「關聯身分」野地闖蕩實踐歷程的現象學探究

華人心理學之本土化策略一直是學者探索、反思與論戰的議題，其中自我研究亦是關鍵研究焦點之一。研究者以特殊族群為關注焦點，看見同在華人文化下不同群體如何形成其差異之自我內涵。研究者使用現象學心理學作為本土化自我探究方法，訪談三位矯正學校離校青年，形成青年自我發展之兩大主題：（1）自我在我他互動下的形成脈絡；（2）自我在空間與時間性下的形成脈絡。透過前述發現與文獻之對話，本研究重新論述青年自我發展之處境結構：（1）從「抹除野地經驗回歸社會」到「善用野地經驗形成更適自我」；（2）從「角色義務與獨立自主相互對立」到「善盡角色與獨立自主相依相生」；（3）從「多元自我對話」到「自我能動性在生活世界之時間與空間中的實踐」；（4）從「深入或跨文化的自我探究」到「深廣合一的生活世界自我探究」。最後，研究者據此對實務工作者提出建議，以貼近青年之方式來協助其安身立命，並針對現象學心理學對本土化議題自我之探究進行反思。

關鍵字

生活世界；自我；現象學研究；矯正學校青年

並列摘要

The localization strategy of Chinese psychology has always been a topic of exploration, reflection, and debate among scholars. With the infiltration of Western culture into the daily life of the East, the value of Western personal orientation has begun to be incorporated into Eastern self-cognition, making the "self in relationship" internalized through the conflict and integration of relational and individualist culture, and has become one of the current issues surrounding the theme of self-development in Chinese psychology. Current research on the Chinese self has mostly formed a mainstream and universal self-structure discourse, but the self-inclinations of different social classes and ethnic groups may also be heterogeneous (Chang et al., 2019). Therefore, this study uses special groups as the focus, not only to see different connotations of the self in Chinese culture due to different group memberships, but also to serve as a reference for counseling and guidance. In terms of research methods, the researchers draw on Yu's (1998) phenomenological native psychology exploration path. Methodologically, this research makes use of the phenomenological psychology of qualitative research through open, semi-structured interviews with three youths leaving corrective schools. Two major themes of these youths' self-development were found: (1) the formation context of the self under the interaction of self and others; (2) the formation context of the self in space and time. Through the dialogue of the above findings and literature. Through the aforementioned findings and dialogues with literature, this study re-discusses the situational structure of self-development amongst youths: (1) from "erasing wilderness experience and returning to society" to "making good use of wilderness experience to form a more suitable self"; (2) from "role obligation from mutual opposition to independence" to "perfect role and interdependence with independence"; (3) from "multiple self-dialogue" to "practice of self-activity in the time and space of the life world"; and (4) from "deep or cross-cultural self-exploration of self-exploration" to "self-exploration of life world with deep-broad integration." We make use of a Heideggerian phenomological approach to analyze the research participants' life world. Through corrective school, youths are conscious of how they are in a current space and encounter others in the flow of time. Our research also lays the foundation for an understanding of Levinasian ethics based on our observations of how youths in corrective schools pay attention to the needs of others with a "non-self" attitude, show themselves through their needs (Wong & Peng, 2018), and temporally shift between self and other. Furthermore, we discuss self-research in dialogue with Chinese cultural psychology and argue that the phenomenological method is a feasible and usable vertical and deep localization strategy. In addition to reversing the traditional theory of youth field experience, our research also highlights the benefits of youth field experience to the legal world and explores in detail the relationship between self-development and career development amongst youth in corrective schools. Furthermore, this research shows how the self is brought forth from the construction of an "associated identity", which complements the discussion on the formation of the self, and explains how the self engages in relation such that the two sides of the relationship (self and other) can dynamically emerge. Our research complements current discourses of indigenous self-study centered around relationships, agency, pluralism, and the nature of practice. We then propose recommendations for practitioners in phenomenological psychology to take the perspective of youths when assisting them to settle down and reflect on the self-exploration of localization issues. Finally, limitations of this study are discussed: It is difficult for qualitative research to accurately measure the degree of involvement of youths in different life worlds and show the degree of influence of different self-presentation intensities on involvement in different life worlds. This limitation is why we have chosen phenomenological research methods to understand the limitations of career research topics. Regarding the subject of self-discovery, if it is to be applied to the self-development of all youths or people of all ages in Taiwan, further research will be needed.

並列關鍵字

life world ； phenomenological research ； self ； youths in correctional schools

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